In its eschatology-themed, Spring 1997 issue, Reformation & Revival magazine published an article by J. I. Packer entitled “Evangelical Annihilationism in Review.”1 In it Packer attempts to refute what he understands to be several arguments advanced in favor of annihilationism, though he has some refreshingly charitable things to say about those who offer them. Reproducing quotes from John Wenham and John Stott in which they warn against the unreliability of emotion and its ability to cause us to twist Scripture, Packer acknowledges that these men embraced annihilationism from a commitment to the authority of Scripture, and not from emotionalism or sentimentality. In the end he calls them and other evangelical annihilationists “honored fellow-evangelicals,” and says “it would be wrong for differences of opinion on this matter to lead to breaches of fellowship.”
Packer also concludes, however, that John Stott was wrong to suggest that “the ultimate annihilation of the wicked should at least be accepted as a legitimate, biblically founded alternative to their eternal conscious torment.”2 Packer says Stott “asks too much, for the biblical foundations of this view prove on inspection, as we have seen, to be inadequate.”
Much ink has been spilled in defense of annihilationism in the nearly twenty years since Packer’s article.3 It seems strange to some of us, therefore, that The Gospel Coalition (TGC) would republish some of Packer’s arguments without dealing with the responses annihilationists have since offered, but that’s what they did in a recent article entitled “J. I. Packer on Why Annihilationism Is Wrong.”4 Stranger still, the article’s author says of these arguments that they “are some of the more pithy and incisive points I’ve read regarding annihilationism, and are still relevant today.”5 In reality, Packer’s arguments do not hold up to scrutiny as challenges to annihilationism, and TGC’s commentary reflects uncharitable and inaccurate assumptions concerning the motives of annihilationists, assumptions Packer demonstrates to be false in his own article. Continue reading “Why J. I. Packer Is (Still) Wrong: A Response to The Gospel Coalition (Part 1)”→

See, for example, David J. Powys, ‘Hell’: A Hard Look at a Hard Question: The Fate of the Unrighteous in New Testament Thought (Wipf & Stock, 2007); Edward W. Fudge, The Fire That Consumes: A Biblical and Historical Study of the Doctrine of Final Punishment, 3rd ed. (Cascade, 2011); Edward W. Fudge, Hell: A Final Word (Leafwood, 2012); J. Webb Mealy, The End of the Unrepentant: A Study of the Biblical Themes of Fire and Being Consumed (Wipf & Stock, 2012); Kim Papaioannou, The Geography of Hell in the Teaching of Jesus: Gehena, Hades, the Abyss, the Outer Darkness Where There Is Weeping and Gnashing of Teeth (Pickwick, 2013); J. Gregory Crofford, The Dark Side of Destiny: Hell Re-Examined (Wipf & Stock, 2013). See also David Hilborn, The Nature of Hell: A Report by the Evangelical Alliance Commission on Unity and Truth Among Evangelicals (ACUTE) (Paternoster, 2000), as well as Francis Chan and Preston Sprinkle, Erasing Hell: What God Said About Eternity, and the Things We’ve Made Up (David C. Cook, 2011), both of which side with the traditional view but acknowledge annihilationism as a plausible reading of Scripture. Books which attempt to present both views of final punishment neutrally include Douglas A. Jacoby, What’s the Truth About Heaven and Hell? Sorting Out the Confusion About the Afterlife (Harvest House, 2013); Steve Gregg, All You Want to Know About Hell: Three Christian Views of God’s Final Solution to the Problem of Sin (Thomas Nelson, 2013). [↩]